the acculturation of local culture and arabic culture in ... · institut agama islam negeri (iain)...

The Acculturation of Local Culture and Arabic

Culture in Manado of North Sulawesi

Rosdalina Bukido

Institut Agama Islam Negeri (IAIN) Manado

Manado, Indonesia

[email protected]

Laila F. Bamastraf

Institut Agama Islam Negeri (IAIN) Manado

Manado, Indonesia

Abstract—Indonesia has many cultures. Those cultures come

from local culture and foreign culture. Now one of the cultures

growing and thriving is Arabic culture in the city of Manado.

The acculturation processing of Arabic culture entranced to

Manado was through trade and syiar Islam. This article aims to

explore and examine in depth the process of entry of Arabic

culture in the city of Manado. Acculturation of two cultures is

important to be studied and preserved to the public or society.

This study uses explorative method and qualitative approach.

The data is collected from interviews and observation of the

Arabic people in Manado. The data analysis is done inductive

and qualitatively. The result of this study shows that

acculturation of two cultures growing in Kampung Arab in

Manado entranced through trade. Arabian came to Manado in

the 19th century through the port of Manado located near from

Kampung Arab. They decided to stay together with the Islamic

community in Kampung Arab Istiqlal Manado. Until now Arab

descent living in Kampung Arab Manado are Alan, Syawie,

Bakhtiar bin Thalib, and Bachmid.

Keywords— acculturation, local culture, foreign culture

I. INTRODUCTION

Islam came to Indonesia affirmed and developed by the

merchants of various countries Muslims. It can be seen from

the practice of his teachings in some areas at a variety of local

ritual that its growth and development into the construct of the

social order. Broadcasting religion (Islam), has undergone

many changes, shifts and development in various parts of

public life.

Islam is present in Indonesia also cannot be released to

the culture of Indonesia. Just as Islam in Saudi Arabia,

Arabism of Islamism gathered in such a way in the Middle

East, causing difficult to distinguish where the values of Islam

which is a symbol of Arab culture. Middle East more deserves

to be called the cultural region. The arrival of Islam generally

associated with shipping and trading nations.

Symbols of the efforts of the merchants Arab and Indian

Muslims Indonesia gained its existence. Among the way of

development of his message is to use the language and

customs of the natives, marry the women, redeeming slaves to

restore the dignity of himself, and finally entered into

collaboration with the leaders who occupy positions of major

in the country, in such a way is also the Muslim settlers in the

archipelago of Indonesia lay the foundations of political and

social forces for the implementation of the symbols of

religion.

Islamic religion which first enter in Manado, namely

through the Minahasa in 1525. Then, more develop because of

the arrival of freedom fighters removed / taken prisoner by

Dutch colonizers. They are Tuanku Imam Bonjol, Pangeran

Diponegoro and his followers. The spread of Islam in Manado

does not get out of the trade route. One area of the village is

the village of Arab a process of acculturation of the local

community with the Arab culture that goes through such trade.

Trade route through the port of Manado in Tondano River

estuary is one of the trade center in the North since the 19th

century. Some foreign traders who came in Manado,

apparently of Arab merchants keen to settle not far from the

port city that according to his livelihood as a trader. The final

they decided to live together with Muslims Manado in

Amsterdam's Eastern region not far from the port. The aims of

depth the process of entry of Arabic culture in the city of

Manado. Their lives besides trade also spread the religion of

Islam. Among the Arabs who came to settle among others:

Alan, Syawie, Bakhtiar Bin Talib, and Bachmid. After the

marriage they lived there with the locals who are Muslims,

thus forming a village known as the Arab village located

approximately 1 km from the city center.

II. RESEARCH METHOD

This study uses explorative method and qualitative

approach. The data is collected from interviews and

observation of the Arabic people in Manado. The data analysis

is done inductive and qualitatively.

III. RESULT AND DISCUSSION

A. The Acculturation of Culture

1. The Study of Acculturation

Acculturation occurs when there are two or more different

cultures at all (foreign and native) blends to processes or

spreading elements of foreign culture is gradually processed in

such a way to eliminate the indigenous culture with no identity

and authenticity.

International Conference on Ethics in Governance (ICONEG 2016)

Copyright © 2017, the Authors. Published by Atlantis Press. This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/).

Advances in Social Science, Education and Humanities Research, volume 84

181

In this acculturation studies, produced a bouquet of

research still descriptive, in the sense that the writings were

only a portrayal of cultural processes at a community meeting

certain areas. Among them are the essays of N.W. Giffort

Islands, Tonga (1924); R.Redfield in the state of Mexico

(1929); D.N. Forts in countries India (1937); M.Hunter Wilson

in the area of South Africa (1936); Sol Tax in the territory of

Guatemala (1938), and H.I. Hog Bin in the Solomon Islands

(1939). Many years later, there are writings acculturation

theoretical research results, it seems written by G.HF. Pitts

Rivers (1926); Turnwald R. (1932); M. Hunter Wilson (1934);

GH. Wagner (1936), and so forth [1].

B. The Nature of Culture

The initial concept of culture comes from E.B. Tylor who

argued that culture or civilization is a complex whole that

includes knowledge, belief, art, morals, law, custom, and any

other capabilities and habits acquired by man as a member of

society. Limitations on this culture suggests aspects of

material and not the material itself or material and

nonmaterial, as Tylor pointed out that culture is that complex

whole which includes knowledge, belief, art, morals, law and

other skills and habits acquired by man as a member of

society. Culture is the conceptual tools to perform

interpretation and analysis. So where culture is important, as it

will support the discussion about the existence of a

community. Culture as a cultural system, physical activity and

the work of human beings who are in a society where

appearance was obtained through the learning process, be it

formal or informal. This shows that culture will not present

itself, but exists because of the man in social communities, so

between man, society and culture will support each other.

Humans created the culture in an effort to survive, because the

human culture will be able to carry out their duties on this

earth as caliph. Similarly to culture human religious life will

appear, and this makes a differentiator against other types of

creatures. One of considering the establishment of law should

not be ini a vacuum but rather cultural particularities of the

community with their cultural roots [2].

Culture is no longer seen at the level of things that are

visible, but is behind things that are invisible. Things that are

invisible to the eye it is seen as a phenomenon that emerged

from the cultural communities. Each community creates ideal

images are cherished members of the public about how it

should behave, both in thought and action. The images reveal

a vision of the good life that has been achieved by the people

concerned. The images that give shape to the cultural values.

Value itself is something that is considered ideal, a paradigm

that states social reality desired and respected. These values

are an inspiration for the people in the act. Value is essentially

the belief that an idealized way of life is the best way for

society. Therefore, the value is a belief, then it serves to

inspire community members to behave in accordance with the

direction received by the community. As an ideal picture, and

that value is a tool to determine the quality of a person's

behavior. In this case, values serve as benchmarks or norm [3].

As an illustration of the ideal of a community or society,

cultural values form a system. Therefore known their cultural

value system. In the system of cultural values, there are five

main things in human life, namely:

(1) The problem of essence of human life,

(2) The problem of essence of human work,

(3) A problem position of humans in space and time,

(4) The nature of the human relationship with the natural

surroundings, and

(5) Human relationships with others [1].

The values of local wisdom contained in a social system,

can be biological, practiced, taught and passed on from one

generation to the other as well as forming and guiding human

behavior patterns of everyday life, both for nature and the

environment. Furthermore, Ralph Linton, propose more

specific cultural restrictions, he said that culture was "a culture

is the configuration as of learned behavior and results of

behavior Whose components and trasmistted elements are

shared by the members of a particular society". This statement

implies that culture or cultures regarded as the property is

typical of the man, although various studies conducted later on

nonhuman primates.

While A.L. Kroeber assume that culture has properties

superorganic that existence has overcome the presence of any

individual or organic, which means even if the culture was

done by everyone, but free form or existence of a particular

individual. Viewed in the Islamic civilization is a translation

of the Arabic word al-hadara al-Islamiyya. In Indonesia, as

well as in Arab and Western, still many people who

mensinonimkan two words "culture" (Arabic, al-Tsaqafah;

English, culture) and "civilization" (Arabic, al-hadara; English

civilization).

In the development of anthropology now, both terms are

distinguished. Culture is the expression of the profound spirit

of a community. Meanwhile, the manifestations of mechanical

and technological advances have more to do with civilization.

If more reflected culture with art, literature, religion (religion),

and moral, and civilization reflection in politics, economy and

technology. In a sense that is what is meant by the Islamic

civilization here is, Islam was revealed to the Prophet

Muhammad. Has led Arab nations that originally retarded,

stupid is not known, and ignored by the other nations,

becoming a developed nation. He quickly moved to develop

the world, build a culture and civilization that is very

important in human history up to now. Even the West at first

sourced progress of Islamic civilization entered Europe

through Spain. Islam is indeed different from other religions.

H.A.R. Gibb in his book Whither Islam said, "Islam is

indeed much more than a system of theology, it is a complete

civilization" (Islam is more than a religion, it is a perfect

civilization). Because that is the principal reason for the

emergence of power and culture is Islam, its culture called

culture or civilization.

Manado Arabian Village’s Short Story

Tracing the Arab village of people is inseparable from the

existence of the port at the mouth of the River Tondano

Manado, which is one of the trade center in the North since the


182

19th century. Some foreign traders who came in Manado,

apparently of Arab merchants keen to settle not far from the

port city in accordance with livelihood as a trader. In the end

they decided to stay together with the Islamic community in

the East Manado Amsterdam not far from the harbor. Their

lives besides trade also spread the religion of Islam.

The arrival of Arab culture in the local community in

Kampung Arab Manado is the development of cultural values

which blend in with the local culture. In the meeting two new

cultures, allowing the tension. As the response of traditional

Minang culture of the reform movement that upheaval. Even

to be wars [4]. While in the acculturation of the proceeds in

the second generation American of Indian descent conflicts

among family [5]. However gambara meeting of two cultures

in Kampung Arab benefit the community. The combination of

these two cultures merge into a single entity through marriage.

In the process of development gave birth to generations of

quality in realizing Indonesia cultured. Model adaptation be

among the forms of acculturation. With the acculturation

process that goes hand in hand, then the two cultures meet

current integration childbirth. If this is referred to as a model,

it can also be a solution. Identity formation has been

completed subsequently require clarification from the outside

elements. At the initial stage it will lead to conflict. But in the

process that there is a process of restructuring [6]. Acceptance

of Islam as a doctrine, not eliminating the "local face"

inherited from generation to generation. Model adaptation like

this then the birth of their admission strategy that enables the

integration of two cultures meet (J. Phillimore: 2011). The

recognition of each of the presence of two cultures in turn

create unification [7].

Among the Arabs who came to settle among others: Alan,

Syawie, Bakhtiar Bin Talib, and Bachmid. Once they settle

breeding takes place with the locals who are Muslims, thus

forming a village known as the Arab village located

approximately 1 km from the city center. After the community

thrive, they finally decided to move the location of the

previous settlement of Kampung Islam to the location of new

settlements (later known as Kampung Arab, now the Village

Istiqlal). They moved to Kampung Arab because the location

of the residence close to the trade center and is supported by

the Dutch government. The goal is that the port of Manado,

who was located at the estuary of the Tondano will be visited

by merchants and residents who came to trade.

When the Arabs from the village of Islam moved to

Kampung Arab, in the settlements have been settled families

who embraced Islam. The families include: Family Lamani

derived from Bolaang Mongondow, family hold-up of

Kotabunan and family Elong from Malaysia. The families is

what then happens mating with Arabs. Lands inhabited

generally marshy and not inhabited, so that eventually makes

the property by the Dutch Government. The Arabs settled in

Manado then held a deployment to Minahasa like to Belang,

Kotabunan, Amurang, Tondano, and Bolaang Mongondow.

Before the Arabs occupy the new settlement (Arab villages)

there are no mosques, only surau which was founded by

people Ternate. Building places of worship is very simple

which is still using bamboo and wooden poles that they make

the drying of fish during the day when they are not fishing in

the sea. Similarly, the roof is made of soma that they use to

catch fish.

In 1804 the Arabs began to build a mosque called Masjid

Al mashyur match the name of its founder. Construction of the

mosque had been developed after more berkembanganya

Muslim population settled in the region. Masyhur Mosque

existence cannot be separated from the history of the

development of Islam in Manado. At first, said Imam Mosque

Masyhur, H Bachmid Taha (56), where the building cannot be

separated from the part of the population of Arab origin, who

came to North Sulawesi's preaching spread the moral values of

Islam, as a religion of peace. "Mosques are built exactly in the

18th century," he said. In the era still Bercokolnya Dutch

colonized Indonesia, said H Taha, their preachers have made

the community of Arab origin called Arab village. The process

of acculturation with the local indigenous residents ensued

well. This is evident, their trade transactions between migrants

and indigenous people, the economy Manado life. "They are

Arabs originally preaching. Having received no new trade

interaction," he said.

Like a cocoon which metamorphosed into a butterfly,

socialization Arabs with local residents has been known to

many people in the remote area of North Sulawesi, Gorontalo

Bolaangmongodow to know exactly their large Arab village in

the city of Manado. To the extent that in the village was

already a kind of local government leaders, formed by the

Dutch. Time was called the captain, the leader of the Arab

population in the village. "Now this is a kind of Kum His

parents," said the father of three's. Here Various Arab tradition

that's in Kampung arab namely marriage, clothing, language,

food and other traditions.

C. Marriage

Marriage has almost universally been defined as a social

and legal union between men and women [8]. Marriage as a

commitment understood serious partner among men and

women who are recognized by social-sexual relationships [9].

Marriage is essential and important lembaga in society [10]

Marriage means the union of a man and a woman to the

exclusion of all others, voluntarily enter into for life. [11].

Marriage more adequately [12]. In the tradition of marriage,

most of the Arab village still wear the traditional Arab 80%.

One day before the wedding is usually the descendants of

Arabs do traditional mehendi (henna) is a process of hand

painting of high artistic value to the bride before a wedding

do. It was meant to beautify herself on her wedding day. One

day before the holding of Islamic marriage contract, the

Kampung Arab implement party, commonly known as night

girlfriend but in their own Arab village called "Night Badaka".

Badaka night is usually done by the bride or the groom. If

done by Men usually held "Sambra" or singing in Arabic

Arabic Complement Traditional musical instruments "lyre",

then some people come to dance in it. Sambra is devoted to

men, women are not able to take part in it. The following

detail drawings.


183

As for the woman known as the night Badaka / henna

where the bride with henna on her hands and feet. Then have a

party without the groom. Tonight is dedicated to women only.

Where the bride menghatamkan al-Quran and read by some

mothers chanting scriptures or reading here known as

"Promise" which is usually sung during the night of Friday.

Then the woman came out to join with family and friends to

celebrate together the bachelor release melatunkan typical

Arabic music and they danced and dissolved therein. The

following detail drawings.

Before the Islamic marriage contract, the bride and groom

are separated. Why? Since the separation was intended prior to

the reading of Islamic marriage contract she is not muhrimnya,

but after Islamic marriage contract the groom with the bride

found it. After "Badaka Night", the next day they held Islamic

marriage contract process. Islamic marriage contract here is

slightly different from the Islamic marriage contract in

general. The bride will be separated or not reunited until

consent gabul complete, and usually this woman quiet room

and later the man who would meet his wife for cancellation

ablutions and it is usually done on condition thumbs husband

affixed forehead wife and then the wife retaliated by kissing

the hand of the husband as the official became husband and

wife. The same rules and conditions of marriage in general

terms sanctioned by religion. But the process is different. Then

they held a wedding reception halls are usually done

depending on who is married. If a married man saw it, then

usually the reception was held in the halls.

D. Clothing

In the Arab village, some people are still very strong with

typical Arab clothes like women's dress known as "Abaya"

and men as "Enquiry". This robe Abaya dresses and frocks

almost the same length extending to the ankles. And if there

are days of Islam or the Idul Fitri holidays there are some

people here who still wear the "turban" or cloth looped over

the head. The turban is usually used with a robe and wearing

devoted to men.

E. Language

Arabic is one of the world's major languages spoken by

over 200 million people and is used officially in more than 22

countries. Generally speaking Arabic has two varieties, the

first Arabic Fusha (standard Arabic / raw) and the Arabic

`Amiyyah (Arabic market). The first varieties commonly used

in official communications such as in schools, offices,

seminar, dilpomatik, news, books, magazines, legal

documents, and so on. While both varieties, often used for

communications or conversations daily by the citizens most of

all among both educated and illiterate. The arab village itself to the official Arabic language

commonly used in Islamic marriage contract, but if you want to shop to shop or to chat with people native arab village will surely hear them speaking in Arabic even if only a few words. Perbicangan Contonya as follows. If you meet or greet someone street "hey masha Allah, ente pe sagirin this? Where kong ente pe Zagar? means "hey masha Allah, this is your wife? continue Where's your son? "if the words cut like this

then it means it will ente = ye, sagirin = wife, Zagar = child. And this language is usually known by the Arabic market. And if the new people who come to visit in the arab village would not have understood what they were saying.

F. Food

Indonesia is very rich in culinary, every region must have

the hallmark of food individually. Manado is best known for

its cuisine or food "Tinutuan" with a sense that is no less

delicious with other regional cuisine. And for the arab

villages, in addition we found the food Tinutuan sure we will

find Arabic food, characterized khaskan among others. For

food that is "Kabuli, Gule goats, bread maryam and much

more", while drinks are "Gohwa, laban and much more. For

days or particular moments will surely serves food and drinks

on top but unisex serve it every day. As gohwa known as

goraka coffee / ginger was definitely in the arab village a lot

of demand, and if you visit here for sure and will usually be

served with drinks on this one.

G. Other Traditions

Arab village is very much in the tradition that we might not

get in other areas. Among other things iwadh. In the village

there is an Arab tradition practiced by the community and

long-standing tradition that Iwadh. Activities are held on the

second day after the celebration of Eid al-Fitr. The essence of

the tradition Iwadh is praying to every house by the Imam of

the mosque and pilgrims. This activity is an event for people

of Arab descent silaturrahmi in Manado or who are overseas

(who lived in Kampung Arab) Manado. Other Tradition

manners. Behave in manners and etiquette when you're talking

to an older person, respecting elders, appreciative of other

people, not teasing and hostile to people of different faiths and

do not wear revealing clothes (forbidden by religion). As well

as the tradition of holiday. By the time of Eid arab people will

decorate their houses and their homes sprayed with perfume

local 'oud' or bakhoor, a sort of brick-scented burned, like

incense that is specific to a perfume house. And the women

cook a meal for Eid.

IV. CONCLUSION

This study shows that there is a process of cultural

akluturasi the arab village communities in Manado. This

process begins with the trade lanes. acculturation went so well

that people accept other cultures entered on their behavior

patterns. Two cultures synergize with the nature of mutual

acceptance as evidenced by the survival local communities

with immigrant marriage. Local communities in the Arab

village with good practice Manado North Sulawesi slogan is

illithid timou flea tou (human life to humanize humans).

Cultural upheld acculturation is produced in the Arab village

of Manado living in harmony until today.

ACKNOWLEDGMENT

Researchers expressed gratitude to the Arab village

communities who are willing to provide information to

investigators about the lives of the Arab village of


184

acculturation and also to ICONEG which gives us the

opportunity to take part in these activities.

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[1] Koentjaraningrat, “Kebudayaan Mentalitas dan Pembangunan”, Jakarta: Gramedia:1987, hal. 28

[2] Kamsi. 2012. Pergumulan Politik Hukum Perkawinan Islam dan Adat Di Indonesia. Asy-Syir’ah, Journal, Volume 46, Nomor II Juli-Desember, 451

[3] Gabriel, Ralph H., “Nilai-nilai Amerika Pelestarian dan Perubahan”, Yogyakarta: Gadjah Mada University Press, 1991, hlm. 143-44.

[4] Rais, Za’im. The Minangkabau Traditionalists’ Response to The Modernist Movement. Disertasi, Montreal: McGill University, 1994.

[5] Shah, Sheetal R. The Impact of Acculturation and Religion on Intergenerational Family Conflict for Second Generation Asian Indian Americans. Thesis, Carbondale: Southern Illinois University, 2006.

[6] Watzlawik, Meike. “Cultural Identity Markers and Identity as a Whole: Some Alternative Solutions”. Culture and Psychology, Vol. 18, No. 2 2012.

[7] Parker, Gordon. “Bibiana Chan, Lucy Tully, dan Maurice Eisenbruch, Depresion in the Chinese: The Impact of Acculturation”. Psychological Medicine, Vol. 35 2005.

[8] Nwonu, Christother Okafor. 2014. Nigeria and Child Marriage:Legal Issues, Complications, Implications, Prospects and Solutions. Journal of Law, Policy and Blobalization, Volume 29, 121

[9] Phillimore, Jenny. “Refugees, Acculturation Strategies, Stress and Integration”. Journal of Social Policy, Vol. 40, No. 3 Juli 2011.

[10] Hadi, Samsul. 2012. Legalitas Perkawinan Di Luar Islam (Nikah Al-Kuffar) Menurut Ibnu Taimiyah. Asy-Syir’ah, Journal, Volume 46, Nomor 1 Januari-Juni, 139

[11] Wahyuni, Sri. 2014. Liberalisasi Hukum Perkawian Di Negara-Negara Barat.ASy-Syir’ah, Journal, Volume 48, Nomor 1, Juni, 2.

[12] Pompe, S. 1991. A Short Note on Some Recent Developments with Regard to Mixed Marriage in Indonesia. Bijdragen tot de Taal-, Land-en Volkenkunde, Journal, Volume 147, Issue 2/3, 262


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